Rif Beitza 3a {Beitza 5b continues; 6a}

beitza 3a

{Beitza 5b continues}
an egg is forbidden {on the second day}. For would Rabban Yochanan ben Zakkai not admit that if witnesses come from michna and on, they treat both that day and the next day as holy? {For the edict was only in terms of counting from each day, but the holiness aspect of it stuck as with the original edict.} Thus, it is clear that they have a single holiness, and an egg would be forbidden on both of them {the days of Rosh haShana}.
And we derive from this that residents of Eretz Yisrael are required to make two days of Yom Tov of Rosh haShana.

{Beitza 6a}
Rava said: A corpse on the first day of Yom Tov, gentiles deal with it. On the second day of Yom Tov, Israelites deal with it. And even on the two days of Yom Tov of Rosh haShana {this distinction is made}, which is not the case as regards an egg.

Rav Zutra {our gem: Mar Zutra} said: They only said this where it {the burial} had been delayed {and they feared the corpse would rot}, but if had not already been delayed, we postpone it {until after Yom Tov}.
And Rav Ashi said: Even if had not been delayed, we do not postpone it.
What is the reason? Yom Tov as regards a corpse the Sages made like weekday, and even to cut shrouds for it or to cut myrtles for it.

Ravina was sitting before Rav Ashi on the two days of Yom Tov

Rif Beitza 2b {Beitza 4a continues; 5a - 5b}

beitza 2b

{Beitza 4a continues}
the majority is permitted, these {forbidden ones} are nullified in the majority, and he is turning over the permitted.
And even though we establish that we may not nullify something prohibited lechatchila {ab initio}, these words refer to a Biblical prohibition, but a Rabbinic prohibition we may nullify lechatchila.
And even though we establish like Rav Ashi who said that any thing which will eventually be permitted, even in 1000 does not nullify, and even if {the nature of the prohibition is} Rabbinic, and these branches which fell from the palm tree on Yom Tov are something which will eventually become permitted, for today that are prohibited and tomorrow they are permitted, these words are where the prohibited item is in its form {be'en}, but here, the prohibition is reducing {as it burns}.

{Beitza 5a}
Rabba said: From the edict of Rabban Yochanan ben Zakkai and on, an egg {laid on the first day of Rosh haShana} is permitted on the second day of Yom Tov of Rosh haShana. {Ran: There was an edict that they did not accept witnesses that the day was Rosh haShana from mincha and on, but rather they concretized the assumption that the next day was Rosh haShana. Yet since the majority of the first day had passed in holiness, it was decreed that the rest of the day also should be treated with holiness. When the Temple was destroyed, Rabban Yochanan ben Zakkai decreed that they could accept testimony all day long, since the cause for the original edict, of messing up the song of the day, was inapplicable. With Rabban Yochanan ben Zakkai's edict in place, there is no longer a single holiness to the day. Thus, it stands to reason, says Rabba, that an egg laid on the first day of Rosh haShana is permitted on the second, since there are two seperate kedushot, and one of the two days is there just because of safek, just as by other Yamim Tovim.}
For they learned {in a Mishna}: Once the Temple was destroyed, Rabban Yochanan ben Zakkai established that they should accept the testimony of establishing the month all day {thus overturning the initial edict}.

Abaye said to him {Rabba}: But Rav and Shmuel both say that an egg is forbidden.
And we answer: this is no question. This is for us and that is for them. {Ran: That is, it is a Bavel/Eretz Yisrael distinction. To explain, for the residents of Bavel, nothing changed with the edict of Rabban Yochanan ben Zakkai, since they did not accept testimony at all in Bavel, and so they always did not know, there was no overt difference before and after the edict. But for the peolpe of Eretz Yisrael, since they see the difference, they will know why it is permitted, and so it is permitted.}

{Beitza 5b}
And we conclude: Rava said: Even after the edict of Rabban Yochanan ben Zakkai,

Rif Beitza 2a {Beitza 4b continues; 3b; 4a}

beitza 2a

{Beitza 4b continues}
And an egg which was laid on Shabbat or Yom Tov, it is no question that eating it is forbidden, but even moving it is forbidden,
{Beitza 3b}
For they learnt {in a brayta}: both an egg which was laid on Yom Tov and an egg which was laid on Shabbat, we do not move it, not to cover a vessel nor to support the legs of a bed therewith, but we may upturn a vessel upon it such that it does not break, and its doubt {that it was laid on this day} is forbidden, and if it was mixed with 1000, they are all forbidden.

And this that we said {above}, "Shabbat and Yom Tov {one after another}, what is laid on this one is forbidden in that one," it does not matter whether it is Shabbat after Yom Tov or Yom Tov after Shabbat, for we establish like Rabba that weekday prepares for Shabbat and weekday prepares for Yom Tov, but Yom Tov does not prepare for Shabbat and Shabbat does not prepare for Yom Tov.
{Beitza 4a}
And a brayta also says so: It it was laid on Shabbat it may be eaten on Yom Tov. If it was laid on Yom Tov it may be eaten on Shabbat. Rabbi Yehuda says in the name of Rabbi Eliezer: This is still an instance of dispute. For Bet Shammai say it may be eaten and Bet Hillel say it may not be eaten.
And we establish like Rabbi Yehuda.

And we also say: The host of Rav Ada bar Ahava had these eggs from Yom Tov to Shabbat {and it was Yom Tov}. He came before him. He said to him {Rav Ada}: May one roast them today in order to eat them tomorrow?
He {Rav Ada} said: What are your thoughts? That {in case of dispute between} Rav and Rabbi Yochanan, the halacha is like Rabbi Yochanan? Until this point Rabbi Yochanan only permitted to swallow {in this case, raw} on the next day. But to handle it in its day, no.
For they learnt {in a brayta}: Both an egg which was laid on Shabbat and an egg which was laid on Yom Tov, we do not move it, not to cover a vessel with it nor to support the legs of a bed.

The host of Rav Pappa had these eggs from Shabbat going into Yom Tov. He came before Rav Pappa {on Shabbat}. He said to him {Rav Pappa}: May one eat them tomorrow?
He {Rav Pappa} said to him: Go now, and come {back} tomorrow {and ask again}, for Rav would not appoint an Amorah {expounder} by himself from Yom Tov{'s commencement} until the next day, because of intoxication.
When he came the next day, he said to him: Had I not waited until today I would have erred and told you that {in case of dispute between} Rav and Rabbi Yochanan, the halacha is like Rabbi Yochanan. {However}, So said Rava: The halacha is like Rav in these three, whether lenient or stringent.

And branches which fell off of a palm tree on Shabbat, it is forbidden to burn them on Yom Tov by themselves because of the hachana of Rabba. And if they fell from a palm tree on Yom Tov, it is forbidden to burn them on Yom Tov by themselves because of nolad, and the Sages forbad them lest he ascend and separate {them from the tree himself}. But if they fell directly from the tree into the oven, we may do with them as Rav Matna.
For Rav Matna said: Branches which fell from the palm tree into the oven on Yom Tov, he may increase upon them prepared wood and use it as firewood. And even though he turns over the forbidden {wood}, since

Rif Yomi Video Edition -- On Beitza daf 4 -- Video, Images, Text

Here is a video of Rif on daf yomi Betiza daf 4. Pages on the bottom:

Video:




1b
{Beitza 4a}
It was stated {by Amoraim}:
Shabbat and Yom Tov {one after the other}:
Rav said: That which is laid on this one is forbidden on that one.
And Rabba Yochanan said: That which is laid on this one is permitted on that one.

And they argue in specifically this hachana of Rabba.
{Beitza 4b}
And we rule like Rav, for Rava said: The halacha is like Rav in these three, whether leniently or stringently. One, this that we have said. And another, this that was stated {by Amoraim}: The two days of Yom Tov of exile {the second one because of doubt as to the day}, Rav said: what was laid on this one is permitted on that one, and Rav Assi said: That which was laid on this one is forbidden on that one. And another, this that was stated {by Amoraim}: The two days of Yom Tov of Rosh haShana, Rav and Shmuel both say that if it was laid on this it is forbidden on that.


beitza 2a

{Beitza 4b continues}
And an egg which was laid on Shabbat or Yom Tov, it is no question that eating it is forbidden, but even moving it is forbidden,
{Beitza 3b}
For they learnt {in a brayta}: both an egg which was laid on Yom Tov and an egg which was laid on Shabbat, we do not move it, not to cover a vessel nor to support the legs of a bed therewith, but we may upturn a vessel upon it such that it does not break, and its doubt {that it was laid on this day} is forbidden, and if it was mixed with 1000, they are all forbidden.

And this that we said {above}, "Shabbat and Yom Tov {one after another}, what is laid on this one is forbidden in that one," it does not matter whether it is Shabbat after Yom Tov or Yom Tov after Shabbat, for we establish like Rabba that weekday prepares for Shabbat and weekday prepares for Yom Tov, but Yom Tov does not prepare for Shabbat and Shabbat does not prepare for Yom Tov.
{Beitza 4a}
And a brayta also says so: It it was laid on Shabbat it may be eaten on Yom Tov. If it was laid on Yom Tov it may be eaten on Shabbat. Rabbi Yehuda says in the name of Rabbi Eliezer: This is still an instance of dispute. For Bet Shammai say it may be eaten and Bet Hillel say it may not be eaten.
And we establish like Rabbi Yehuda.

And we also say: The host of Rav Ada bar Ahava had these eggs from Yom Tov to Shabbat {and it was Yom Tov}. He came before him. He said to him {Rav Ada}: May one roast them today in order to eat them tomorrow?
He {Rav Ada} said: What are your thoughts? That {in case of dispute between} Rav and Rabbi Yochanan, the halacha is like Rabbi Yochanan? Until this point Rabbi Yochanan only permitted to swallow {in this case, raw} on the next day. But to handle it in its day, no.
For they learnt {in a brayta}: Both an egg which was laid on Shabbat and an egg which was laid on Yom Tov, we do not move it, not to cover a vessel with it nor to support the legs of a bed.

The host of Rav Pappa had these eggs from Shabbat going into Yom Tov. He came before Rav Pappa {on Shabbat}. He said to him {Rav Pappa}: May one eat them tomorrow?
He {Rav Pappa} said to him: Go now, and come {back} tomorrow {and ask again}, for Rav would not appound an Amorah {expounder} by himself from Yom Tov{'s commencement} until the next day, because of intoxication.
When he came the next day, he said to him: Had I not waited until today I would have erred and told you that {in case of dispute between} Rav and Rabbi Yochanan, the halacha is like Rabbi Yochanan. {However}, So said Rava: The halacha is like Rav in these three, whether lenient or stringent.

And branches which fell off of a palm tree on Shabbat, it is forbidden to burn them on Yom Tov by themselves because of the hachana of Rabba. And if they fell from a palm tree on Yom Tov, it is forbidden to burn them on Yom Tov by themselves because of nolad, and the Sages forbad them lest he ascend and separate {them from the tree himself}. But if they fell directly from the tree into the oven, we may do with them as Rav Matna.
For Rav Matna said: Branches which fell from the palm tree into the oven on Yom Tov, he may increase upon them prepared wood and use it as firewood. And even though he turns over the forbidden {wood}, since


beitza 2b

{Beitza 4a continues}
the majority is permitted, these {forbidden ones} are nullified in the majority, and he is turning over the permitted.
And even though we establish that we may not nullify something prohibited lechatchila {ab initio}, these words refer to a Biblical prohibition, but a Rabbinic prohibition we may nullify lechatchila.
And even though we establish like Rav Ashi who said that any thing which will eventually be permitted, even in 1000 does not nullify, and even if {the nature of the prohibition is} Rabbinic, and these branches which fell from the palm tree on Yom Tov are something which will eventually become permitted, for today that are prohibited and tomorrow they are permitted, these words are where the prohibited item is in its form {be'en}, but here, the prohibition is reducing {as it burns}.

Rif Beitza 1b {Beitza 3b continues; 4a - 4b}

1b

{Beitza 3b continues}
The weekday {may/does} prepare for Shabbat, and the weekday {may} prepare for Yom Tov, but Yom Tov may not prepare for Shabbat, and Shabbat may not prepare for Yom Tov.

Abaye said: But now, Yom Tov by itself {and not following Shabbat, if the egg was laid on it} should be permitted! A decree upon Yom Tov in general because of Yom Tov which falls after Shabbat. {If it was laid on} Shabbat in general it should be permitted! A decree because of Shabbat after Yom Tov.

He {Abaye} said to him: And do we indeed decree? But they learnt {in a brayta}: If one slaughters a hen and finds within her completed eggs, it is permitted to eat them on Yom Tov.
And if this is so, let us decree {on these unlaid eggs} because of those which are laid on their day!
He {=Rabba} said to him: Completed eggs in their mother's womb are something which is uncommon, and something which is uncommon the Sages did not decree upon.

{Beitza 4a}
It was stated {by Amoraim}:
Shabbat and Yom Tov {one after the other}:
Rav said: That which is laid on this one is forbidden on that one.
And Rabba Yochanan said: That which is laid on this one is permitted on that one.

And they argue in specifically this hachana of Rabba.
{Beitza 4b}
And we rule like Rav, for Rava said: The halacha is like Rav in these three, whether leniently or stringently. One, this that we have said. And another, this that was stated {by Amoraim}: The two days of Yom Tov of exile {the second one because of doubt as to the day}, Rav said: what was laid on this one is permitted on that one, and Rav Assi said: That which was laid on this one is forbidden on that one. And another, this that was stated {by Amoraim}: The two days of Yom Tov of Rosh haShana, Rav and Shmuel both say that if it was laid on this it is forbidden on that.

Rif Beitza 1a {Beitza 2a - 3b}

HIDE/SHOW IMAGE

{Beitza 2a}
Mishna:
An egg which was laid on Yom Tov:
Bet Shammai say: It may be eaten.
And Bet Hillel say: It may not be eaten.

Bet Shammai say: Leaven {=sourdough} in an olive's measure {must be removed for Pesach} and chametz {which has become leavened via sourdough} the size of a date.
And Bet Hillel say: Both this and that with an olive's measure.

Gemara:
With what are we dealing?
If you say with a hen which stands to be eaten, what is the reason of Bet Hillel?! It is food which {merely} splits. But if with a hen which stands to produce eggs, what is the reason of Bet Shammai?! It is muktzeh {since it was not muchan, prepared, from before}!

{Beitza 3b}
And Rabba establishes as as dealing with a hen which stands to be eaten, and we are dealing with a case of Yom Tov which falls after Shabbat, and because of a problem of hachana. And Rabba maintains that any egg laid now was finished yesterday.
Rabba is consistent, for Rabba said {Shemot 16:5}:

ד וַיֹּאמֶר ה אֶל-מֹשֶׁה, הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן-הַשָּׁמָיִם; וְיָצָא הָעָם וְלָקְטוּ דְּבַר-יוֹם בְּיוֹמוֹ, לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם-לֹא.	4 Then said the LORD unto Moses: 'Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day's portion every day, that I may prove them, whether they will walk in My law, or not.
ה וְהָיָה בַּיּוֹם הַשִּׁשִּׁי, וְהֵכִינוּ אֵת אֲשֶׁר-יָבִיאוּ; וְהָיָה מִשְׁנֶה, עַל אֲשֶׁר-יִלְקְטוּ יוֹם יוֹם.	5 And it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.'

Rif Beitza Video Edition 1a-1b {Beitza 2a-3b}

I'm going to try my hand at video blogging, including video-blogging the Rif. The format is a work in progress - I may modify it as this progresses. Running time: 11 minutes.



Right click to open these images in another tab, though I include the relevant portion of gemara in the video.

Rif Beitza 1a


Rif Beitza 1b

beitza 7a draft

7a

{Beitza 14b}

והא מתניתא אוקימנא לבני ארץ ישראל
אבל לדידן כותשין במכתשת קטנה
דתניא אין כותשין במכתשת גדולה אבל כותשין במכתשת קטנה ואוקימנא לבני בבל:

And this brayta we establish as being for residents of Eretz Yisrael {since they had servants who would disregard and use a large mortar}, but for us, we may crush with a small mortar, for they learnt {in another brayta}: We may not crush with a large mortar but we may crush with a small mortar. And we establish {this brayta} as being for the residents of Bavel.

רב פפי איקלע לבי מר שמואל אייתו ליה דייסא ולא אכיל ודילמא במכתשת קטנה עבדוה חזייה דהוה דייק טפי ודילמא מאתמול עבדוה חזייה דהוה קליף ציהריה טפי ואי בעית אימא שאני בי מר שמואל דאיכא פריצותא דעבדי:

Rav Papi visited the house of Mar Shmuel. They brought him some daysa {also wheat grits, just like tisni, but not crushed so finely. tisni is broken into four pieces each, and this into less bits} and he did not eat it.
And perhaps it was made with a small mortar?
He saw that it was fine{ly crushed, meaning that a large mortar was used}.
And perhaps it was made the previous day?
He saw that it was streaked {white, and thus had been just made}.
And if you wish I will say that the house of Mar Shmuel is different because there is the lack of care by the servants {who may have used a large mortar -- the same as in Eretz Yisrael}.

Mishna:

הבורר קטניות ביום טוב בש"א בורר אוכל ואוכל ובה"א בורר כדרכו בקנון ובתמחוי אבל לא בטבלא ולא בנפה ולא בכברה
רבן גמליאל אומר אף מדיח ושולה:

If one separates legumes on Yom Tov:
Bet Shammai say he must separate the food {from the impurities} and eat.
And Bet Hillel say: He may separate in his usual manner, {the Mishna in our gemara adds: in his lap,} with a funnel, or a plate, but not with a board, a fine sieve, or a coarse sieve.
Rabban Gamliel says: He may even rinse and skim.

Gemara:

תניא רשב"ג אומר בד"א בזמן שהאוכל מרובה על הפסולת אבל פסולת מרובה על האוכל דברי הכל נוטל את האוכל ומניח את הפסולת
פסולת מרובה על האוכל פשיטא מי איכא מאן דשרי
לא צריכא דנפיש בטירחא וזוטר בשיעורא:

They learnt {in a brayta}: Rabban Shimon ben Gamliel says: Where are these words said? When the food is more that the impurities. But if the impurities are more than the food, all say that one takes the food and leaves the impurities.
If the impurities are more than the food -- this is obvious! Would there be any one who would permit?
No, it is needed -- where it is more in terms of effort but less in terms of measure.

Mishna:

ב"ש אומרים אין משלחין ביו"ט אלא מנות ובה"א משלחין בהמה חיה ועוף חיין ושחוטין:
משלחין יינות שמנים וסלתות וקטניות אבל לא תבואה
ר"ש מתיר בתבואה

Bet Shammai say: One may only send {prepared} portions on Yom Tov.
And Bet Hillel say: One may send domesticated animals, wild animals and fowl alive and slaughtered. {the Mishna in our Gemara: whether alive or slaughtered}

One may send wines, oils, flours, and legumes, but not grain. {since one cannot do anything with grain, since because one could have ground it before Yom Tov, one cannot grind it on Yom Tov}
Rabbi Shimon permits with grain.

Gemara:

תני רב יחיאל ובלבד שלא יעשה כשורה תנא אין שורה פחותה מג' בני אדם:

Rabbi Yechiel taught {tnei}: So long as he does not do it in a line {of giftbearers, for then it would look like he is taking it to the marketplace}.

A tanna taught {tna}: A "line" is no less than three men.

ר"ש מתיר בתבואה: של חטים לעשות מהם עססיות שעורים ליתן לפני בהמתו עדשין לעשות מהן רסיסים

"Rabbi Shimon permits with grain": wheat, to make pounded wheat {assasit; our gemara has ludiyot, a wheat dish}; barley, to place before his animal; lentils, to make groats.

Mishna:

משלחין כלים בין תפורין ובין שאינן תפורין אע"פ שיש בהן כלאים והן לצורך המועד
אבל לא סנדל מסומר ולא מנעל שאינו תפור
רבי יהודה אומר אף לא מנעל לבן מפני שהוא צריך אומן
זה הכלל כל שנאותין בו ביו"ט משלחין אותו:

We may send clothing {on Yom Tov}, whether sewn up or unsewn, even though they have shaatnez in them, and they are for the needs of the festival; but not a sandal with spikes or an unsewn shoe.
Rabbi Yehuda says: Not even a white shoe, because it needs a craftsman {to blacken it}.

This is the general rule: Whatever may be used, on Yom Tov we may send it.

Gemara:

בשלמא תפורין חזו למלבוש שאינן תפורים נמי חזו לכסויי אלא כלאים למאי חזו
וכ"ת חזו למזגא עלייהו והתניא לא יעלה עליך אבל אתה מציע תחתיך אבל אמרו חכמים אסור לעשות כן גזירה שמא תכרך נימא אחת על בשרו
וכי תימא דמפסיק מידי ביני ביני והאמר רבי שמעון בן פזי אמר רבי יוסי בן שאול משום קהלא קדישא שבירושלים אפי' עשר מצעות זו על גבי זו וכלאים ביניהן אסור לישן עליהן

Sewn {clothing} is fine {and understandable} -- they are fit for wearing. Unsewn also -- they are fit for covering. But shaatnez -- for what is it fit?
And if you say that it is fit for folding underneath you {need textual emendation here}? But they learnt {in a brayta}:
{Vayikra 19:19}:

יט אֶת-חֻקֹּתַי, תִּשְׁמֹרוּ--בְּהֶמְתְּךָ לֹא-תַרְבִּיעַ כִּלְאַיִם, שָׂדְךָ לֹא-תִזְרַע כִּלְאָיִם; וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז, לֹא יַעֲלֶה עָלֶיךָ.

19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.

but you may spread it underneath you. But the Sages said that it is forbidden to do so as a decree lest a single thread wrap upon his flesh.
And if you say that {this is a case where} something separates in between {the shaatnez and ihs flesh}. But Rabbi Shimon ben Pazi cited Rabbi Yossi ben Shaul in the name of the holy congregation in Yerushalayim that even ten {bed}spreads one atop the other, and shaatnez between them {emend to: underneath them} it is forbidden to sleep upon them.

beitza 5b draft

beitza 5b

{Beitza 11a continues}

תנא ושוין שאם קיצב עליו בשר שאסור לטלטלו

והני מילי מחמה לצל אבל לצורך גופו ולצורך מקומו מותר

כדאוקימנא לה בפרק כל הכלים:

A tanna taught: And they {Bet Shammai and Bet Hillel} are alike in that if he chopped meat on the pestle, it is forbidden to move it {the pestle}.
And these words are from sun to shade, but for its own purpose {letzorech gufo - in which one actually uses the item for a permitted task} of for its place {letzorech mekomo}, it is permitted.

בית שמאי אומרים אין נותנין את העור וכו':
תנא ושוין שמולחין עליו בשר לצלי
אמר אביי ל"ש אלא לצלי דלא בעי מליחה טפי אבל לקדרה דבעי מליחה טפי לא משום דמעבד ליה למשכא במילחא:

"Bet Shammai say: One may not place the hide {where it will be trodden upon}":
A tanna taught: And they are alike in that one may salt meat upon it for roasting {even though salt may also fall on the hide}.
Abaye said: They only learnt this regarding for roasting, which does not require much salting, but for {cooking in} a pot, which requires much salting, no, for he will work the hide {mashcha} with the salt.

ירושלמי ומערים ומלח הכא ומלח הכא עד דמלח כוליה
כלומר ממלח ע"ג העור מעט כאן ומעט כאן עד דמלח כוליה

Yerushalmi {Yerushalmi Beitza 7a}:
And he may be tricky and salt here and salt there until he salts all of it. {The girsa there in our Yerushalmi is actually ר' אחא בשם רב מולח ומערים מולח ומערים מלח הכא ומלח הכא עד דו מלח כוליה}

That is to say, he may salt {the meat} over the hide, a bit here and a bit here, until he has salted it all {= all of the hide}.

{In contrast, one could explain this Yerushalmi differently. The gemara in context:
שוין שלא ימלחנו
תני אבל הוא מולח עליו בשר לצלי
חברייא בשם רב מולח הוא אדם דבר מרובה אע"פ שאינו יכול לוכל ממנו אלא דבר ממועט
ר' אחא בשם רב מולח ומערים מולח ומערים מלח הכא ומלח הכא עד דו מלח כוליה
So first the chavraya say in the name of Rav that one may salt a lot of meat on Yom Tov, even though he will not eat all that meat on Yom Tov, perhaps because it is not that much extra work.
Rav Acha cited Rav in explanation of how to do it -- via halachic trickery. He states he wishes to eat the first piece of meat and so salts it. Then, he changes his mind and wishes to eat the next piece of meat instead. Thus, he can legitimately salt all of the meat.
Both readings are possible. Rif focuses more on the words hacha and hacha and the context granted by the Mishna and brayta about how one incidentally salts the hide as he salts the meat. But as we shall see, the latter reading matches that attributed to Shmuel in a bit. Thus, I would side against the Rif here.
}

ת"ר אין מולחין את החלבים ואין מהפכים בהן משום רבי יהושע אמרו שוטחן ברוח על גבי יתדות
אמר רב מתנה הלכה כר' יהושע
ואיכא דאמרי אמר רב מתנה אין הלכה כרבי יהושע
וסוגיין דעלמא כלישנא בתרא

The Sages learnt {in a brayta}:

We may not salt cheilev {forbidden-to-eat fats, which are permissible to be used for other purposes -- one may not salt on Yom Tov} nor may we turn them over {to prevent spoilage, to dry both sides}. In the name of Rabbi Yehoshua they said: He may spread them {the fats} over pegs {so that they are exposed to the air on all sides}.

Rav Matna said: The halacha is like Rabbi Yehoshua.
And some say: Rav Matna said: The halacha is not like Rabbi Yehoshua.

And sugyot in general go in accordance with the latter formulation. {Thus, Rif rules against Rabbi Yehoshua.}

{Beitza 11b}

א"ר יהודה אמר שמואל מולח אדם כמה חתיכות בבת אחת ואע"פ שאינו צריך אלא לחתיכה אחת
רב אדא בר אהבה (אמר) מערים ומלח גרמא גרמא:

Rav Yehuda cited Shmuel: One may salt many pieces at once, even though he only needs a single piece.
Rav Ada bar Ahava would be tricky and salt one piece at a time.
{Or, if we include the word אמר in there: Rav Ada bar Ahava said: He should be tricky and salt one piece at a time.}

מתני' בש"א אין מסלקין את התריסין ביו"ט
וב"ה מתירין אף להחזיר

בש"א אין מוציאין לא את הקטן ולא את הלולב ולא את ס"ת לר"ה
וב"ה מתירין:

Mishna:
Bet Shammai say: We may not remove window shutters on Yom Tov {to display wares}.
And Bet Hillel permit even to return them {to their place}.

{Beitza 12a}
Bet Shammai say: We may not take out {from reshut hayachid} a child, a lulav, or a sefer Torah into the public domain {on Yom Tov}.
And Bet Hillel permit.

{Beitza 11a}
Gemara:

מאי תריסין
אמר עולא תריסי חנויות
ודוקא תריסי חנויות דבעי לאפוקי תבלין דאי לא שרית ליה להחזיר לא פתח ואתי לאימנועי משמחת יום טוב
אבל דבתי לא דכיון דברשותיה נינהו פתח ולא מימנע

What are window shutters?
Ulla said: The window shutters of shops. {=stalls}
And specifically the window shutters of shops, for they need to put out their spices, for if you do not permit them to return them, they will not open them, and one will come to hold back from rejoicing on Yom Tov.
But of houses, no {to returning them}, for since it is in his domain {and there is no worry about theft}, he will open it, and not come to refrain.

וכשיש להן ציר מן הצד כולי עלמא לא פליגי דאסור ואפי' דחנויות
ושאין להן ציר כל עיקר כולי עלמא לא פליגי דשרי ואפי' דבתי
כי פליגי בשיש להן ציר באמצע
בית שמאי סברי גזרינן משום שיש להן ציר מן הצד
וב"ה סברי לא גזרינן

And where they have a pivot on the side, all agree that it is forbidden.
{Diagram: [] is the window and each | is a pivot going from the shutter into the windowframe.}
|
[]
|

Where it has no pivot, all agree that it is permitted.
Where do they argue? Where it has a single pivot in the middle.
{Diagram: [] is the window and each | is a pivot going from the shutter into the windowframe.}
[]-

Bet Shammai maintain that we decree because of the case of pivots on the side.
And Bet Hillel maintain that we do not decree.

אמר עולא ג' דברים התירו סופן משום תחלתן ואלו הן עור לפי הדורסן וחזרת רטיה במקדש ותריסי חנויות:

Ulla said: Three things they permitted their final stage because of their initial stage {that if one did not permit the final stage, people would not do the initial stage and thus refrain from simchat yom tov} and these are they: Placing hides where they might be trampled upon {which if we did not permit, people might not slaughter the animal}; replacing the dressing on a wound {of a kohen in the Bet haMikdash - the dressing on a wound is a chatzitza which the kohen must remove to perform the avoda, and if he cannot return it, he might not remove it, and then might refrain from performing the avoda}; and the shutters of shops {as above}.

{Beitza 12a}

ב"ש אומרים אין מוציאין לא את הקטן וכו':
ב"ש סברי לא אמרי' מתוך שהותרה הוצאה לצורך הותרה נמי שלא לצורך
וב"ה סברי מתוך שהותרה הוצאה לצורך הותרה נמי שלא לצורך
פירוש לצורך לצורך אכילה ושלא לצורך כגון קטן ולולב וס"ת והוא הדין לכלים
אבל אבנים וכיוצא בהן אפי' ב"ה
אסרי וכן הלכה

"Bet Shammai say: We may not take out {from reshut hayachid} a child ...":
Bet Shammai maintain that we do not say that since we permit taking out {from the private domain to the public domain} for {food-oriented} purpose, we also permit not for a {food} purpose.
And Bet Hillel maintain that since we permit taking out for purpose, we also permit not for a purpose.

To explain "for a purpose," for the purpose of food. And "not for a purpose," such as a child, a lulav, and a sefer Torah. And the same is true for vessels. {And all these Bet Hillel permits.}
But stones and the like, even Bet Hillel forbid.

And so is the halacha.

Rif Succah 23a {Succah 47a continues; 48a}

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{Succah 47a continues}
we conduct ourselves stringently -- we dwell but do not bless. And we conduct ourselves with the practices of Yom Tov, for it is the day of Shemini Atzeret, and thus act stringently.

Rabbi Yochanan said: We say zeman {=sheHechiyanu} on the eighth day of Succot {=Shemini Atzeret} but we do not say zeman on the eighth day of Pesach {which is only part of Pesach}.
Rav Nachman said: We say zeman on the eighth day of Succot.

And a brayta also says so: The eighth, in the matter of פזר קשב, is
פ - a lottery {for the kohanim} of its own
ז - a zeman {=sheHechiyanu} of its own
ר - a festival {regel} of its own
ק - a sacrifice of its own {the korban musaf is distinct}
ש - a song of its own
ב - a blessing of its own

The explanation of "a blessing of its own":
That one says in Shemoneh Esrei and birkat haMazon, "et yom Shemini chag haAtzeret haZeh."

"a festival of its own" - to what halachic purpose? in reference to a mourner, like Ravina said: One day before Succot, and Succot, and Shemini Atzeret are considered 21 {days} in terms of reckoning sheloshim {30 days}.
{Because each counts for a week.}

{Succah 48a}
Mishna:
Hallel and rejoicing, eight {days} -- how so?
This teaches that a man is obligated in honor of the last day of Yom Tov of Succot just like the other days of Succot.

Succah, seven -- how so?
When he finishes eating, he does not take down his succah; however, he takes out his vessels {/furniture} from minchah {=noon} and on in order to honor the upcoming Yom Tov.

Gemara:
If he has no place to remove the vessels to, what {should he do}?
Rav Chiyya bar Ashi said: He reduces it by four {handbreadths and invalidates it}.
And Rabbi Yehoshua ben Levi said: He lights the lamp in there.

And it is no contradiction. This is to us {in Bavel}, for it is Yom Tov {on the seventh day}, and it is forbidden to reduce it four {handbreadths}, he lights the lamp in there. And to the residents of Eretz Yisrael, for whom it is chol haMoed, he reduces it four {handbreadths}.
And these words are about a small succah {of 7 square handbreadths}, which becomes invalid via a candle. But a large succah, he brings into it vessels of food and invalidates it, for Rava said: vessels of food outside of the succah; vessels of drink in the succah.

END PEREK FOUR
END MASECHET SUCCAH

Rif Succah 22b {Succah 46a continues; 56a; 46a - 47a}

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{Succah 46a continues}
And if not, when he {first} enters to dwell therein he blesses two. {That is, he blesses sheHechiyanu and leisheiv bassuccah.}

Rav Ashi said: I saw Rav Kahana that he ordered all of them {the blessings} on the cup of kiddush.

We learn in perek hechalil {Succah 56a}:
It was stated {by Amoraim}:
Rav says "succah" {=the blessing of leisheiv bassuccah} and afterwards zeman {=sheHechiyanu}.
And Rabba bar bar Chana said: zeman and afterwards succah.
And Rav Sheshet son of Rav Iddi said: succah and afterwards zeman.

And the halacha is succah and afterwards zeman.

{Succah 46a}
The Sages learnt {in a brayta}: If there was before him many mitzvot, he blesses asher kiddeshanu bemitzvotav vetzivanu al haMitzvot.
Rabbi Yehuda says: He blesses on each one by itself.

Rabbi Zera, and some say, R' Chanina bar Pappa: The halacha is like Rabbi Yehuda.

{Succah 46b}
Rabbi Yochanan said: An etrog on the seventh {day} is forbidden {in benefit}; on the eighth day, it is permitted. A succah, even on the eighth day is forbidden.
And to us, who have two days {that is, the second day of the exile}, how do we conduct ourselves?
Abaye said: An etrog, on the eighth which is doubtfully the seventh, it is forbidden. The nighth which is doubtfully the eighth, it is permitted.

And so is the halacha.

If he designated seven etrogim for the seven days {,one for each day of Succot}:
Rav said: for each one, he fulfills with it and may eat it immediately.
And Rav Asi said: Each one, he fulfills with it and may eat it the next day.

And we establish like Rav Asi, for Rabbi Yochanan is like him.

{Succah 47a}
And in the matter of dwelling {/sitting} in the succah on the eighth {day which is doubtfully the seventh}, the halacha is that we do dwell in the succah but we do not bless. And this is the reason that we do not bless: for since it is the day of Shemini Atzeret, for it is not possible to bless leisheiv baSuccah; for they contradict one another -- if it is a day of succah, then it is not Shemini Atzeret, and if it is Shemini Atzeret, it is not a day of succah. And since we are in doubt about both {that is, whether it is Shemini Atzeret or a day of succah},

Rif Succah 22a {Succah 44a - 44b; 46a}

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{Succah 44a}
Gemara:
It was stated {by Amoraim}:
Rabbi Yochanan and Rabbi Yehoshua ben Levi -- one said it was established by the Prophets, and one said it was the custom of the Prophets.

{Succah 44b}
And we conclude: Aibo said: I was standing before Rabbi Eleazar bar Tzadok and a cetain person brought a willow before him. He took it and repeatedly shook it without a blessing.
Thus he holds that it was the custom of the Prophets, and on a custom one does not bless.

Rabbi Ami said: The willow requires a basic measure, and it is only taken by itself, and one does not fulfill his obligation with the willow of his lulav.
And Rav Chisda cited Rabbi Yitzchak: One does fulfill his obligation with the willow in the lulav.

And how much is its measure?
Rav Nachman said: Three moist twigs with leaves.
And Rav Sheshet said: Even one leaf on one twig.

{Succah 46a}
The Sages learnt {in a brayta}:
One who assembles a lulav for himself says sheHechiyanu. When he takes it to fulfill with it he says Baruch Ata Hashem ... Asher Kiddeshanu beMitzvotav veTzivanu al netilat lulav {"on the taking of lulav"}. And even though he blessed on the first day of Yom Tov, he repeats the blessing on the second day of Yom Tov. And one who constructs a succah for himself says sheHechiyanu. When he enters to dwell in it he says Baruch Ata Hashem ... Asher Kiddeshanu beMitzvotav veTzivanu leisheiv basuccah {to dwell in the succah"}.

And we conclude that at every hour he enters to dwell therein he blesses leisheiv bassuccah, for we learn it from tefillin. For they learnt {in a brayta}: Tefillin, the entire time he dons them blesses upon them; these are the words of Rabbi. And we establish like him, for Rava, whenever he donned them he blessed. And Rabbi Mari also said that whenever one dons them he blesses upon them. And so is the halacha.

The Sages learnt {in a brayta}: One who constructs a succah for himself says sheHechiyanu. If it was already contructed and is standing, then if he is able to intoduce some novelty to it he { does so and} blesses immediately.

Rif Succah 21b {Succah 43a continues; 42b}

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{Succah 43a continues}
And the first day that it has a foundation in the Torah in the gevulin, from where?
For they learnt {in a brayta}:
{Vayikra 23:40

מ וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים, וַעֲנַף עֵץ-עָבֹת, וְעַרְבֵי-נָחַל; וּשְׂמַחְתֶּם, לִפְנֵי יְהוָה אֱלֹהֵיכֶם--שִׁבְעַת יָמִים.

40 And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.

}

וּלְקַחְתֶּם -- that there should be a taking for each individual.
לָכֶם -- that it should be theirs - to exclude the stolen and the borrowed.
בַּיּוֹם -- even on Shabbat
רִאשׁוֹן - and even in the gevulin
הָרִאשׁוֹן - {with the definite article, thus implying specifically this} that it only pushes off on the first day of Yom Tov.

Mar said {immediately above}, " even on Shabbat."
This is obvious! It is mere moving! Do we need a verse to permit moving?

Rava said: The verse was only needed to permit moving of the accoutrements of lulav, and according to Rabbi Eliezer.
For they learnt {in a brayta}: The lulav and all its accoutrements push off Shabbat. These are the words of Rabbi Eliezer.
What is the reason of Rabbi Eliezer? The verse states בַּיּוֹם -- even on Shabbat. And the Sages maintain בַּיּוֹם -- and not during the night.

{Succah 42b}
Mishna:
The willow, seven, how so?
The seventh day of the willow which falls out on Shabbat, the willow, seven.
And {if it falls out} on any other day {of the week}, six.

Rif Succah 21a {Succah 42b continues; 43a}

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{Succah 42b continues}
Mishna:
The lulav, and the willow {used to circle the altar are taken} six and seven {days}.
The Hallel and rejoicing eight.
Succah and pouring of the water {nisuch hamayim} seven.
And the flute five and six.

Lulav, seven - how so? If the first day of Yom Tov falls out on Shabbat, the lulav seven {days, since the lulav will still be taken on this first day}. And {if the first day of Yom Tov falls out on any other day {of the week}, six.

Gemara:
"And any other day of the week, six"
And why? It is simply moving -- let it push off Shabbat {restrictions}!
Rabba said: As a decree lest he take it in his hand and go to an expert to teach,
{Succah 43a}
and carry it four cubits in the public domain.
And this is the reason for shofar, and this is the reason for megillah.

If so, the first day {which falls out on Shabbat,} also! The first day which has foundation in the Torah, in the gevulin {outside the Temple; or perhaps outside Yerushalayim. this is a machloket rishonim} the Sages did not decree. These {subsequent days}, which lack a foundation in the Torah, in the gevulin the Sages decreed on it.

If so, nowadays let us push it {Shabbat} off {on the first day}! We do not know the establishment of the new moon. So let those who know of the establishing of the new moon, let us push it off! Since we do not push it off, they too do not push it {Shabbat} off.

Rif Succah 20b {Succah 42a continues}

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{Succah 42a continues}
And with what case are we dealing? Where he carried it out in a vessel.

But Rava is the one who said that taking via some other item is called taking! These words were when {the taking was} in a respectable manner, but in a non-respectable manner, no.

Mishna:
A woman accepts from the hand of her son or from the hand of her husband and returns it to the water on Shabbat.
Rabbi Yehuda says: On Shabbat we return it, on Yom Tov, we add, and on {chol ha}Moed we change {the water}.

And any minor who knows how to shake is obligated in lulav.

Gemara:
The Sages learnt {in a brayta}: A minor who knows how to shake is obligated in lulav. And one who knows how to wrap himself {in a cloth} is obligated in tzitzit. And one who knows how to guard his tefillin, his father is obligated to buy him tefillin. And one who knows how to speak, his
father teaches him Torah and reading of Shema.

Rav Hamnuna said {defining this}: {Torah = Devarim 33:4}

ד תּוֹרָה צִוָּה-לָנוּ, מֹשֶׁה: מוֹרָשָׁה, קְהִלַּת יַעֲקֹב.

4 Moses commanded us a law, an inheritance of the congregation of Jacob.

Reading of the Shema -- the first verse.

One who knows to guard his hands {that after washing them he does not touch something that is tamei or safek tamei}, one may eat from his hands {thus, that he has touched} taharot {=terumah, kodshim}.

If he knows how to respond intelligently to questions, in the private domain his doubt is impure; in the public domain, his doubt is pure.

{If he knows how} to spread out his hands {and say birkat kohanim; alternatively, cover his hands for impurity's sake}, we apportion him terumah in the granary.

One {minor} who knows how to slaughter, we eat from his slaughtering.

Rav Huna said: And this was where an adult {gadol} stood over him.

And if he is able to eat an olive's measure of grain, we distance ourselves from his feces and urine four cubits.

Rav Chisda said: And this was where he is able to eat it in the time it takes to consume a peras {=half a loaf of bread}.

Rav Chiyya bar Abba son of Avya: And an adult, even though he is unable to eat it in the time it takes to consume a peras.
For it is written {Kohelet 1:18}:

יח כִּי בְּרֹב חָכְמָה, רָב-כָּעַס; וְיוֹסִיף דַּעַת, יוֹסִיף מַכְאוֹב.

18 For in much wisdom is much vexation; and he that increaseth knowledge increaseth sorrow.

If he is able to eat an olive's measure of roasted {meat} we slaughter upon him the Pesach.
What is the reason? For it is written {Shemot 12:4}:

ד וְאִם-יִמְעַט הַבַּיִת, מִהְיוֹת מִשֶּׂה--וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל-בֵּיתוֹ, בְּמִכְסַת נְפָשֹׁת: אִישׁ לְפִי אָכְלוֹ, תָּכֹסּוּ עַל-הַשֶּׂה.

4 and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man's eating ye shall make your count for the lamb.

Rabbi Yehuda says: Until he knows how to distinguish eating. How so? You give him a pebble and he tosses it, a nut and he takes it.

END perek three - lulav hagazul

Rif Succah 20a {Succah 41b continues; 42a}

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{Succah 41b continues}
because they said that a man does not fulfill his obligation on the first day of Yom Tov of Succot with the lulav of his fellow. And on the rest of the days of Succot, one fulfills his obligation with the lulav of his fellow.

Gemara:
From where do we know these words?
For the Sages learnt {in a brayta}:
{Vayikra 23:40}:

מ וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים, וַעֲנַף עֵץ-עָבֹת, וְעַרְבֵי-נָחַל; וּשְׂמַחְתֶּם, לִפְנֵי יְהוָה אֱלֹהֵיכֶם--שִׁבְעַת יָמִים.

40 And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.

that is should be a complete taking {לקיחה תמה}, for each and every one of you from your own. To exclude the stolen and the borrowed. From here they said that one may not fulfill his obligation on the first day of Succot with the lulav of his fellow, unless he gave it to him as a present.
And there was an incident with Rabban Gamliel, Rabbi Yehoshua, Rabbi Eleazar ben Azarya, and Rabbi Akiva that they were coming on a boat and only Rabbab Gamliel had a lulav, because he acquired it for 1000 zuz. Rabban Gamliel took it and fulfilled with it. He gave it to Rabbi Yehoshua as a present. He took it and fulfilled with it. He {Rabbi Yehoshua in turn} gave it to Rabbi Eleazar ben Azarya as a present. Rabbi Eleazar ben Azarya took it and fulfilled with it. He gave it to Rabbi Akiva as a present. Rabbi Akiva took it and fulfilled with it, and returned it to Rabban Gamliel.

Why does it tell me that he returned it to Rabban Gamliel? In order to inform us along the way that a present on condition that it be returned to him is called a present, and like Rava.

For Rava said in perek yesh nochalin {Bava Batra 137b}:
Take this etrog as a present on condition that you return it to me. He took it and fulfilled with it. If he subsequently returned it to him, he fulfilled; if he did not return it to him, he did not fulfill.
And we learn also there: Rava {our gemara: Rabba} bar Rav Huna said: The brothers who acquired an etrog with tefisat habayit {descendant's estate, in which they have benefits to the property but are not its owners}, if one of them takes it and fulfills with it -- if he is able to eat it, he fufills, but if not, he does not fulfill. And this is only if there is an etrog to each one {of the brothers}, but if there is {to match the one etrog} a quince or a pomegranate, he does not fulfill.

And we derive from this that if two purchase a lulav in partnership, neither one can fulfill his obligation on the first day {of Succot} until one gives his portion to his fellow, and if not he does not fulfill.

Mar bar Amemar said to Rav Ashi: Father would pray with it.

And we asked on this from this that we learnt {in a brayta}: A man should not hold tefillin in his hand, a sefer Torah in his arm, and pray. And we answer: There it is not a mitzvah and so he is distracted. Here it is a mitzvah and so he is not distracted.

They learnt {in a brayta}: Rabbi Eleazar beRabbi Tzadok said: This was the custom of the men of Yerushalayim: A man would leave his house, and his lulav was in his hand. He would enter the synagogue, and his lulav was in his hand. He would read Shema and pray, and his lulav was in his hand. He would read from the Torah or would lift his hands {for birkat kohanim} and he would place it on the floor. To visit the sick and to comfort mourners, and his lulav was in his hand. He entered the study hall, he would entrust it in the hand of his servant, in the hand of his son, or in the hand of his agent.

Mishna:
Rabbi Yossi says: The first day of Yom Tov of Succot which fell out on Shabbat, if he forgot and carried the lulav to the public domain, he is exempt, for he brought it out with permission.

{Succah 42b}
Gemara:
Abaye said: They only learned this in the case when he did not yet fulfill, but if he had already fulfilled, he is liable.

When he had not yet fulfilled, why is he exempt? When he lifted it up, did he not fufill?
Abaye said: Where he reversed it {so as not to fulfill}. For Chizkiya cited Rabbi Yirmiya in the name of Rabbi Shimon ben Yochai: All the commandments, one does not fulfill them except in the way they grew, for it is stated {Shemot 26:15}:

טו וְעָשִׂיתָ אֶת-הַקְּרָשִׁים, לַמִּשְׁכָּן, עֲצֵי שִׁטִּים, עֹמְדִים.

15 And thou shalt make the boards for the tabernacle of acacia-wood, standing up.

And a brayta also says so: עֲצֵי שִׁטִּים, עֹמְדִים -- that they stood in the way they grew.

Rava said: Even if you say that he did not turn it over.

Rif Succah 19b {Succah 38b continues; 39a; 41a - 41b}

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{Succah 38b continues}
He says בָּרוּךְ הַבָּא {the first half of a phrase in Tehillim 118:26} and they say בְּשֵׁם ה {the second half of that phrase}. From here that one who hears is like one speaks {עונה - so it is as if he had said the beginning of that phrase}.

They inquired of Rabbi Chanina bar Abba: If he heard but had not said {עונה}, what {is the law}?
He said to him: The sages, the scribes, the heads of the people, the preachers, all have decided that he who has listened, and not answered, has fulfilled his duty.

It was stated {by Amoraim} also:
Rabbi Shimon ben Pazi cited Rabbi Yehoshua ben Levi: How do we know that one who hears is as if he has said? For it is written {the pasuk mentioned doesn't exist. This is likely a reference to II Kings 22:16}:

טז כֹּה אָמַר ה, הִנְנִי מֵבִיא רָעָה אֶל-הַמָּקוֹם הַזֶּה וְעַל-יֹשְׁבָיו--אֵת כָּל-דִּבְרֵי הַסֵּפֶר, אֲשֶׁר קָרָא מֶלֶךְ יְהוּדָה.

16 Thus saith the LORD: Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read;

Now did Yoshiyahu read them? Did not Shafan read them, for it is written {earlier, pasuk 10}:

house of the LORD.'
י וַיַּגֵּד שָׁפָן הַסֹּפֵר, לַמֶּלֶךְ לֵאמֹר, סֵפֶר נָתַן לִי, חִלְקִיָּה הַכֹּהֵן; וַיִּקְרָאֵהוּ שָׁפָן, לִפְנֵי הַמֶּלֶךְ.	10 And Shaphan the scribe told the king, saying: 'Hilkiah the priest hath delivered me a book.' And Shaphan read it before the king.

Rather, from here that one who hears is like he speaks.

Mishna:
In a place where it is the custom to double {pesukim}, he should double. To say it plain, he should say it plain. To bless after it {the lulav} he blesses. All is in accordance with the custom of the province.

{Succah 39a}
One who takes a acquires a lulav from his fellow on Sheviit {the sabbatical year} should get the etrog as a present for he is not permitted to purchase it on Sheviit.

Gemara:
They learn {in a brayta}: Rabbi doubles things in it. Rabbi Eleazar ben Pratya adds things in it.
What does he add?
Abaye said: He adds to double {verses} from אוֹדְךָ, כִּי עֲנִיתָנִי and below.

"To bless after it {the lulav}, he blesses":
Abaye said: They only said this regarding afterwards, but before it, it is a mitzvah to bless.
For Rav Yehuda cited Shmuel: All commandments one blesses on them over leAsyatan.
What implies that this "over" is language of "before?"
Rav Nachman bar Yitzchak said: For Scripture states {II Shmuel 18:23}:

כג וִיהִי-מָה אָרוּץ, וַיֹּאמֶר לוֹ רוּץ; וַיָּרָץ אֲחִימַעַץ דֶּרֶךְ הַכִּכָּר, וַיַּעֲבֹר אֶת-הַכּוּשִׁי.

23 'But come what may, [said he,] I will run.' And he said unto him: 'Run.' Then Ahimaaz ran by the way of the Plain, and overran the Cushite.

Abaye said: From here {Bereishit 33:3}

ג וְהוּא, עָבַר לִפְנֵיהֶם; וַיִּשְׁתַּחוּ אַרְצָה שֶׁבַע פְּעָמִים, עַד-גִּשְׁתּוֹ עַד-אָחִיו.

3 And he himself passed over before them, and bowed himself to the ground seven times, until he came near to his brother.

And if you wish I will tell you from here {Michah 2:13}:

יג עָלָה הַפֹּרֵץ, לִפְנֵיהֶם--פָּרְצוּ וַיַּעֲבֹרוּ, שַׁעַר וַיֵּצְאוּ בוֹ; וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם, וַה בְּרֹאשָׁם.

13 The breaker is gone up before them; they have broken forth and passed on, by the gate, and are gone out thereat; and their king is passed on before them, and the LORD at the head of them.

{Succah 41a}
Mishna:
Initially lulav was taken in the Temple seven {days} and in the country one.
When the Temple was destroyed, Rabban Yochanan ben Zakkai established that the lulav be taken in the country seven as a remembrance to the Temple. And {he also established} that the day of waving {that they would wave the omer offering in the Temple} was entirely forbidden {to eat chadash}.

Gemara:
How do we know that we make a remembrance to the Temple? Rabbi Yochanan said: The verse states {Yirmiyahu 30:17}:

יז כִּי אַעֲלֶה אֲרֻכָה לָךְ וּמִמַּכּוֹתַיִךְ אֶרְפָּאֵךְ, נְאֻם-יְהוָה: כִּי נִדָּחָה, קָרְאוּ לָךְ--צִיּוֹן הִיא, דֹּרֵשׁ אֵין לָהּ. {ס}

17 For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they have called thee an outcast: 'She is Zion, there is none that careth for her.'

Thus we see that it requires derisha.

{Succah 41b}
Mishna:
The first day of Yom Tov of Succot which falls out on Shabbat, all the nation bring their lulavs {the day before} to the synagogue. The next day, each one recognizes his own and takes it,

Rif Succah 19a {Succah 38a continues; 38b}

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{Succah 38a continues}
If he did not take in the morning, he should take in the afternoon, for the entire day is valid for lulav.

One who is a servant, a woman, or a minor - if they read it aloud {rather than being yotzei} one reads after them what they said, but a curse shall befall him {that he did not learn it and must repeat it word for word after them}. And if an adult {free male} reads it aloud, one reads after him Halleluyah {rather than repeating word for word}.

Gemara:
The Sages learnt {in a brayta}: In truth {=halacha leMoshe miSinai} they said: A son blesses for his father, a servant blesses for his master, and a woman blesses for her husband.
But the Sages say: A curse shall befall him whose wife and sons bless for him.

{Succah 38b}
Rava said: Great halachot may be learned from the custom of saying Hallel.
{Tehillim 113:1:

א הַלְלוּ-יָהּ: הַלְלוּ, עַבְדֵי ה; הַלְלוּ, אֶת-שֵׁם ה.

1 Hallelujah. {N} Praise, O ye servants of the LORD, praise the name of the LORD.

}

He {the reader} says {Tehillim 113:1} Halleluyah and they say Halleluyah. From here that it is a mitzvah to answer Halleluyah. He says הַלְלוּ, עַבְדֵי ה and they say Halleluyah. From here that an adult male reads it and they answer after him Halleluyah. He says {Tehillim 1118:1} הוֹדוּ ה and they say הוֹדוּ ה. From here that it is a mitzvah to answer {=repeat} the first heads of the chapters.

It was stated also: Rav Chanan bar Abba said: It is a mitzvah to answer {=repeat} the heads of the chapters.

He says אָנָּא ה, הוֹשִׁיעָה נָּא {Tehillim 118:25} and they say אָנָּא ה, הוֹשִׁיעָה נָּא. From here that a minor reads it and they repeat after him that which he says.

He says אָנָּא ה, הַצְלִיחָה נָּא {Tehillim 118:25} and they answer after him אָנָּא ה, הַצְלִיחָה נָּא. {This is an adult who speaks, from the word עונים rather than אומרים. Thus, they had already fulfilled and this is an answer.} From here that if he wishes to repeat he may repeat.

Rif Succah 18b {Succah 37b continues; 38a}

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{Succah 37b continues}
Mishna:
And when does he shake {the lulav in Hallel}?
In Hodu la-Hashem ki tov at the beginning and end, and in Ana Hashem Hoshi'a Na. These are the words of Bet Hillel.
Bet Shammai say: Also by Ana Hashem Hatzlicha Na.

Rabbi Akiva said: I looked at Rabban Gamliel and Rabbi Yehoshua and saw that the entire nation was shaking their lulavim and they only shook by Ana Hashem Hoshi'a Na.

Gemara:
How should he shake? Just as we say over there regarding the shtei halechem {two loaves} and the two sheep of Atzeret {Shavuot}: What does he do? He places the two loaves atop the two sheep and places his hand underneath them, and he waves fro and to {away from himself and near}, raises up and lowers down.

Rabbi Chiyya bar Abba cited Rabbi Yochanan: Fro and to - to He Who the four directions are His. Raises up and lowers down - to He Who the heavens and earth are His.

In the West {=Eretz Yisrael} they taught it as follows: Rabbi Chama beRabbi Akiva {our gemara: Ukva} cited Rabbi Yossi beRabbi Chanina: He brings fro and to in order to prevent the evil winds {ruchot = winds, sometimes spirits, but likely winds here. also note it means direction}. He raises up and lowers down -- to prevent bad dews.

{Succah 38a}
Rava said: And also the lulav. {just like the two loaves and the two sheep}

And so is the custom.

And there is one who says that one is required to shake three times {side-to-side} as he brings it away and towards himself, besides {=during} the movement of fro and to, up and down. And he learns it from the gemara of the residents of the West {from the Yerushalmi}, for we learn there: Rav Chiyya bar Ashi in the name of Rav: One who gets up early to go on the road, they bring him a shofar and he blows; a lulav and he shakes; a megillah and he reads it, etc. They learnt {tna}: He needs to shake it three times on each and every davar {thing}.
Rabbi Zera inquired: Is this {away} one and this {towards} one {such that away needs three and towards needs three}? Or perhaps this and this are {a single} one.

That is to say: Is the bringing away from himself {=fro} one and the bringing towards himself {to} one, or do the bringing away from himself and the bringing near to himself together form one?
Thus, "shaking" is a separate thing from fro and to, up and down.

Mishna:
One who is travelling on the road and does not have a lulav in hand - when he reaches his home, he should take on his table {before he eats}.